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Martin Luther's 95 Theses (1517)

By Martin Luther

      Martin Luther's 95 Theses
      Disputation of Doctor Martin Luther
      on the Power and Efficacy of Indulgences
      by Dr. Martin Luther, 1517

      Disputation of Doctor Martin Luther
      on the Power and Efficacy of Indulgences
      by Dr. Martin Luther, 1517
      Published in:
      Works of Martin Luther
      Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et Al., Trans. & Eds.
      (Philadelphia: A. J. Holman Company, 1915), Vol. 1, pp. 29-38.


      OCTOBER 31, 1517

      Out of love for the truth and the desire to bring it to light,
      the following propositions will be discussed at Wittenberg,
      under the presidency of the Reverend Father Martin Luther,
      Master of Arts and of Sacred Theology, and Lecturer in
      Ordinary on the same at that place. Wherefore he requests that
      those who are unable to be present and debate orally with us,
      may do so by letter.   

      In the Name our Lord Jesus Christ. Amen.   

      1. Our Lord and Master Jesus Christ, when He said Poenitentiam
      agite, willed that the whole life of believers should be

      2. This word cannot be understood to mean sacramental penance,
      i.e., confession and satisfaction, which is administered by
      the priests.   

      3. Yet it means not inward repentance only; nay, there is no
      inward repentance which does not outwardly work divers
      mortifications of the flesh.   

      4. The penalty [of sin], therefore, continues so long as
      hatred of self continues; for this is the true inward
      repentance, and continues until our entrance into the kingdom
      of heaven.

      5. The pope does not intend to remit, and cannot remit any
      penalties other than those which he has imposed either by his
      own authority or by that of the Canons.

      6. The pope cannot remit any guilt, except by declaring that
      it has been remitted by God and by assenting to God's
      remission; though, to be sure, he may grant remission in cases
      reserved to his judgment. If his right to grant remission in
      such cases were despised, the guilt would remain entirely

      7. God remits guilt to no one whom He does not, at the same
      time, humble in all things and bring into subjection to His
      vicar, the priest.   
      8. The penitential canons are imposed only on the living, and,
      according to them, nothing should be imposed on the dying.   

      9. Therefore the Holy Spirit in the pope is kind to us,
      because in his decrees he always makes exception of the
      article of death and of necessity.

      10. Ignorant and wicked are the doings of those priests who,
      in the case of the dying, reserve canonical penances for

      11. This changing of the canonical penalty to the penalty of
      purgatory is quite evidently one of the tares that were sown
      while the bishops slept.   

      12. In former times the canonical penalties were imposed not
      after, but before absolution, as tests of true contrition.   

      13. The dying are freed by death from all penalties; they are
      already dead to canonical rules, and have a right to be
      released from them.

      14. The imperfect health [of soul], that is to say, the
      imperfect love, of the dying brings with it, of necessity,
      great fear; and the smaller the love, the greater is the fear.   

      15. This fear and horror is sufficient of itself alone (to say
      nothing of other things) to constitute the penalty of
      purgatory, since it is very near to the horror of despair.   

      16. Hell, purgatory, and heaven seem to differ as do despair,
      almost-despair, and the assurance of safety.   

      17. With souls in purgatory it seems necessary that horror
      should grow less and love increase.   

      18. It seems unproved, either by reason or Scripture, that
      they are outside the state of merit, that is to say, of
      increasing love.   

      19. Again, it seems unproved that they, or at least that all
      of them, are certain or assured of their own blessedness,
      though we may be quite certain of it.   

      20. Therefore by "full remission of all penalties" the pope
      means not actually "of all," but only of those imposed by

      21. Therefore those preachers of indulgences are in error, who
      say that by the pope's indulgences a man is freed from every
      penalty, and saved;   

      22. Whereas he remits to souls in purgatory no penalty which,
      according to the canons, they would have had to pay in this
      23. If it is at all possible to grant to any one the remission
      of all penalties whatsoever, it is certain that this remission
      can be granted only to the most perfect, that is, to the very

      24. It must needs be, therefore, that the greater part of the
      people are deceived by that indiscriminate and highsounding
      promise of release from penalty.   

      25. The power which the pope has, in a general way, over
      purgatory, is just like the power which any bishop or curate
      has, in a special way, within his own diocese or parish.   

      26. The pope does well when he grants remission to souls [in
      purgatory], not by the power of the keys (which he does not
      possess), but by way of intercession.   

      27. They preach man who say that so soon as the penny jingles
      into the money-box, the soul flies out [of purgatory].

      28. It is certain that when the penny jingles into the
      money-box, gain and avarice can be increased, but the result
      of the intercession of the Church is in the power of God

      29. Who knows whether all the souls in purgatory wish to be
      bought out of it, as in the legend of Sts. Severinus and

      30. No one is sure that his own contrition is sincere; much
      less that he has attained full remission.   

      31. Rare as is the man that is truly penitent, so rare is also
      the man who truly buys indulgences, i.e., such men are most

      32. They will be condemned eternally, together with their
      teachers, who believe themselves sure of their salvation
      because they have letters of pardon.

      33. Men must be on their guard against those who say that the
      pope's pardons are that inestimable gift of God by which man
      is reconciled to Him;   

      34. For these "graces of pardon" concern only the penalties of
      sacramental satisfaction, and these are appointed by man.

      35. They preach no Christian doctrine who teach that
      contrition is not necessary in those who intend to buy souls
      out of purgatory or to buy confessionalia.   

      36. Every truly repentant Christian has a right to full
      remission of penalty and guilt, even without letters of

      37. Every true Christian, whether living or dead, has part in
      all the blessings of Christ and the Church; and this is
      granted him by God, even without letters of pardon.   

      38. Nevertheless, the remission and participation [in the
      blessings of the Church] which are granted by the pope are in
      no way to be despised, for they are, as I have said, the
      declaration of divine remission.   

      39. It is most difficult, even for the very keenest
      theologians, at one and the same time to commend to the people
      the abundance of pardons and [the need of] true contrition.   

      40. True contrition seeks and loves penalties, but liberal
      pardons only relax penalties and cause them to be hated, or at
      least, furnish an occasion [for hating them].   

      41. Apostolic pardons are to be preached with caution, lest
      the people may falsely think them preferable to other good
      works of love.   

      42. Christians are to be taught that the pope does not intend
      the buying of pardons to be compared in any way to works of

      43. Christians are to be taught that he who gives to the poor
      or lends to the needy does a better work than buying pardons;   

      44. Because love grows by works of love, and man becomes
      better; but by pardons man does not grow better, only more
      free from penalty.   

      45. Christians are to be taught that he who sees a man in
      need, and passes him by, and gives [his money] for pardons,
      purchases not the indulgences of the pope, but the indignation
      of God.   

      46. Christians are to be taught that unless they have more
      than they need, they are bound to keep back what is necessary
      for their own families, and by no means to squander it on

      47. Christians are to be taught that the buying of pardons is
      a matter of free will, and not of commandment.   

      48. Christians are to be taught that the pope, in granting
      pardons, needs, and therefore desires, their devout prayer for
      him more than the money they bring.   

      49. Christians are to be taught that the pope's pardons are
      useful, if they do not put their trust in them; but altogether
      harmful, if through them they lose their fear of God.

      50. Christians are to be taught that if the pope knew the
      exactions of the pardon-preachers, he would rather that St.
      Peter's church should go to ashes, than that it should be
      built up with the skin, flesh and bones of his sheep.   

      51. Christians are to be taught that it would be the pope's
      wish, as it is his duty, to give of his own money to very many
      of those from whom certain hawkers of pardons cajole money,
      even though the church of St. Peter might have to be sold.   

      52. The assurance of salvation by letters of pardon is vain,
      even though the commissary, nay, even though the pope himself,
      were to stake his soul upon it.   

      53. They are enemies of Christ and of the pope, who bid the
      Word of God be altogether silent in some Churches, in order
      that pardons may be preached in others.   

      54. Injury is done the Word of God when, in the same sermon,
      an equal or a longer time is spent on pardons than on this

      55. It must be the intention of the pope that if pardons,
      which are a very small thing, are celebrated with one bell,
      with single processions and ceremonies, then the Gospel, which
      is the very greatest thing, should be preached with a hundred
      bells, a hundred processions, a hundred ceremonies.

      56. The "treasures of the Church," out of which the pope.
      grants indulgences, are not sufficiently named or known among
      the people of Christ.   

      57. That they are not temporal treasures is certainly evident,
      for many of the vendors do not pour out such treasures so
      easily, but only gather them.   

      58. Nor are they the merits of Christ and the Saints, for even
      without the pope, these always work grace for the inner man,
      and the cross, death, and hell for the outward man.

      59. St. Lawrence said that the treasures of the Church were
      the Church's poor, but he spoke according to the usage of the
      word in his own time.   

      60. Without rashness we say that the keys of the Church, given
      by Christ's merit, are that treasure;   

      61. For it is clear that for the remission of penalties and of
      reserved cases, the power of the pope is of itself sufficient.   

      62. The true treasure of the Church is the Most Holy Gospel of
      the glory and the grace of God.   

      63. But this treasure is naturally most odious, for it makes
      the first to be last.   

      64. On the other hand, the treasure of indulgences is
      naturally most acceptable, for it makes the last to be first.   

      65. Therefore the treasures of the Gospel are nets with which
      they formerly were wont to fish for men of riches.   

      66. The treasures of the indulgences are nets with which they
      now fish for the riches of men.   

      67. The indulgences which the preachers cry as the "greatest
      graces" are known to be truly such, in so far as they promote

      68. Yet they are in truth the very smallest graces compared
      with the grace of God and the piety of the Cross.   

      69. Bishops and curates are bound to admit the commissaries of
      apostolic pardons, with all reverence.   

      70. But still more are they bound to strain all their eyes and
      attend with all their ears, lest these men preach their own
      dreams instead of the commission of the pope.   

      71 . He who speaks against the truth of apostolic pardons, let
      him be anathema and accursed!   

      72. But he who guards against the lust and license of the
      pardon-preachers, let him be blessed!

      73. The pope justly thunders against those who, by any art,
      contrive the injury of the traffic in pardons.   

      74. But much more does he intend to thunder against those who
      use the pretext of pardons to contrive the injury of holy love
      and truth.   

      75. To think the papal pardons so great that they could
      absolve a man even if he had committed an impossible sin and
      violated the Mother of God -- this is madness.

      76. We say, on the contrary, that the papal pardons are not
      able to remove the very least of venial sins, so far as its
      guilt is concerned.

      77. It is said that even St. Peter, if he were now Pope, could
      not bestow greater graces; this is blasphemy against St. Peter
      and against the pope.   

      78. We say, on the contrary, that even the present pope, and
      any pope at all, has greater graces at his disposal; to wit,
      the Gospel, powers, gifts of healing, etc., as it is written
      in I. Corinthians xii.   

      79. To say that the cross, emblazoned with the papal arms,
      which is set up [by the preachers of indulgences], is of equal
      worth with the Cross of Christ, is blasphemy.   

      80. The bishops, curates and theologians who allow such talk
      to be spread among the people, will have an account to render.   
      81. This unbridled preaching of pardons makes it no easy
      matter, even for learned men, to rescue the reverence due to
      the pope from slander, or even from the shrewd questionings of
      the laity.   

      82. To wit: -- "Why does not the pope empty purgatory, for the
      sake of holy love and of the dire need of the souls that are
      there, if he redeems an infinite number of souls for the sake
      of miserable money with which to build a Church? The former
      reasons would be most just; the latter is most trivial."   

      83. Again: -- "Why are mortuary and anniversary masses for the
      dead continued, and why does he not return or permit the
      withdrawal of the endowments founded on their behalf, since it
      is wrong to pray for the redeemed?"   

      84. Again: -- "What is this new piety of God and the pope,
      that for money they allow a man who is impious and their enemy
      to buy out of purgatory the pious soul of a friend of God, and
      do not rather, because of that pious and beloved soul's own
      need, free it for pure love's sake?"   

      85. Again: -- "Why are the penitential canons long since in
      actual fact and through disuse abrogated and dead, now
      satisfied by the granting of indulgences, as though they were
      still alive and in force?"   

      86. Again: -- "Why does not the pope, whose wealth is to-day
      greater than the riches of the richest, build just this one
      church of St. Peter with his own money, rather than with the
      money of poor believers?"   

      87. Again: -- "What is it that the pope remits, and what
      participation does he grant to those who, by perfect
      contrition, have a right to full remission and participation?"

      88. Again: -- "What greater blessing could come to the Church
      than if the pope were to do a hundred times a day what he now
      does once, and bestow on every believer these remissions and

      89. "Since the pope, by his pardons, seeks the salvation of
      souls rather than money, why does he suspend the indulgences
      and pardons granted heretofore, since these have equal

      90. To repress these arguments and scruples of the laity by
      force alone, and not to resolve them by giving reasons, is to
      expose the Church and the pope to the ridicule of their
      enemies, and to make Christians unhappy.   

      91. If, therefore, pardons were preached according to the
      spirit and mind of the pope, all these doubts would be readily
      resolved; nay, they would not exist.   

      92. Away, then, with all those prophets who say to the people
      of Christ, "Peace, peace," and there is no peace!   

      93. Blessed be all those prophets who say to the people of
      Christ, "Cross, cross," and there is no cross!

      94. Christians are to be exhorted that they be diligent in
      following Christ, their Head, through penalties, deaths, and

      95. And thus be confident of entering into heaven rather
      through many tribulations, than through the assurance of


      This text was converted to ascii format for Project Wittenberg by
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      or suggestions to: Rev. Robert E. Smith of the Walther Library at
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      ''Disputatio pro Declaratione Virtutis Indulgentiarum.''
      by Dr. Martin Luther, 1483-1546
      1. Band (Weimar: Hermann Boehlau, 1883). pp. 233-238.
      PW #001-001La


      This text was converted to ascii format for Project Wittenberg by
      Rev. Robert E. Smith and is in the public domain.   You may freely
      distribute, copy or print this text.   Please direct any comments
      or suggestions to: Rev. Robert E. Smith of the Walther Library at
      Concordia Theological Seminary.

      E-mail: CFWLibrary@CRF.CUIS.EDU
      Surface Mail: 6600 N. Clinton St., Ft.   Wayne, IN 46825 USA
      Phone: (219) 481-2123                                    Fax: (219) 481-2126

      Amore et studio elucidande veritatis hec subscripta disputabuntur
      Wittenberge, Presidente R. P. Martino Lutther, Artium et S.
      Theologie Magistro eiusdemque ibidem lectore Ordinario. Quare
      petit, ut qui non possunt verbis presentes nobiscum disceptare
      agant id literis absentes. In nomine domini nostri Hiesu Christi.

      1. Dominus et magister noster Iesus Christus dicendo 'Penitentiam
      agite &c.' omnem vitam fidelium penitentiam esse voluit.
      2. Quod verbum de penitentia sacramentali (id est confessionis et
      satisfactionis, que sacerdotum ministerio celebratur) non potest

      3. Non tamen solam intendit interiorem, immo interior nulla est,
      nisi foris operetur varias carnis mortificationes.

      4. Manet itaque pena, donec manet odium sui (id est penitentia
      vera intus), scilicet usque ad introitum regni celorum.

      5. Papa non vult nec potest ullas penas remittere preter eas, quas
      arbitrio vel suo vel canonum imposuit.

      6. Papa non potest remittere ullam culpam nisi declarando, et
      approbando remissam a deo Aut certe remittendo casus reservatos
      sibi, quibus contemptis culpa prorsus remaneret.

      7. Nulli prorus remittit deus culpam, quin simul eum subiiciat
      humiliatum in omnibus sacerdoti suo vicario.

      8. Canones penitentiales solum viventibus sunt impositi nihilque
      morituris secundum eosdem debet imponi.

      9. Inde bene nobis facit spiritussanctus in papa excipiendo in
      suis decretis semper articulum mortis et necessitatis.

      10. Indocte et male faciunt sacerdotes ii, qui morituris
      penitentias canonicas in purgatorium reservant.

      11. Zizania illa de mutanda pena Canonica in penam purgatorii
      videntur certe dormientibus episcopis seminata.

      12. Olim pene canonice non post, sed ante absolutionem
      imponebantur tanquam tentamenta vere contritionis.

      13. Morituri per mortem omnia solvunt et legibus canonum mortui
      iam sunt, habentes iure earum relaxationem.

      14. Imperfecta sanitas seu charitas morituri necessario secum fert
      magnum timorem, tantoque maiorem, quanto minor fuerit ipsa.

      15. Hic timor et horror satis est se solo (ut alia taceam) facere
      penam purgatorii, cum sit proximus desperationis horrori.

      16. Videntur infernus, purgaturium, celum differre, sicut
      desperatio, prope desperatio, securitas differunt.

      17. Necessarium videtur animabus in purgatorio sicut minni
      horrorem ita augeri charitatem.

      18. Nec probatum videtur ullis aut rationibus aut scripturis, quod
      sint extra statum meriti seu augende charitatis.

      19. Nec hoc probatum esse videtur, quod sint de sua beatitudine
      certe et secure, saltem omnes, licet nos certissimi simus.
      20. Igitur papa per remissionem plenariam omnium penarum non
      simpliciter omnium intelligit, sed a seipso tantummodo

      21. Errant itaque indulgentiarum predicatores ii, qui dicunt per
      pape indulgentias hominem ab omni pena solvi et salvari.

      22. Quin nullam remittit animabus in purgatorio, quam in hac vita
      debuissent secundum Canones solvere.

      23. Si remissio ulla omnium omnino penarum potest alicui dari,
      certum est eam non nisi perfectissimis, i.e. paucissimis, dari.

      24. Falli ob id necesse est maiorem partem populi per
      indifferentem illam et magnificam pene solute promissionem.

      25. Qualem potestatem habet papa in purgatorium generaliter, talem
      habet quilibet Episcopus et Curatus in sua diocesi et parochia

      1. [26] Optime facit papa, quod non potestate clavis (quam nullam
      habet) sed per modum suffragii dat animabus remissionem.

      2. [27] Hominem predicant, qui statim ut iactus nummus in cistam
      tinnierit evolare dicunt animam.

      3. [28] Certum est, nummo in cistam tinniente augeri questum et
      avariciam posse: suffragium autem ecclesie est in arbitrio dei

      4. [29] Quis scit, si omnes anime in purgatorio velint redimi,
      sicut de s. Severino et Paschali factum narratur.

      5. [30] Nullus securus est de veritate sue contritionis,
      multominus de consecutione plenarie remissionis.

      6. [31] Quam rarus est vere penitens, tam rarus est vere
      indulgentias redimens, i. e. rarissimus.

      7. [32] Damnabuntur ineternum cum suis magistris, qui per literas
      veniarum securos sese credunt de sua salute.

      8. [33] Cavendi sunt nimis, qui dicunt venias illas Pape donum
      esse illud dei inestimabile, quo reconciliatur homo deo.

      9. [34] Gratie enim ille veniales tantum respiciunt penas
      satisfactionis sacramentalis ab homine constitutas.

      10. [35] Non christiana predicant, qui docent, quod redempturis
      animas vel confessionalia non sit necessaria contritio.

      11. [36] Quilibet christianus vere compunctus habet remissionem
      plenariam a pena et culpa etiam sine literis veniarum sibi

      12. [37] Quilibet versus christianus, sive vivus sive mortuus,
      habet participationem omnium bonorum Christi et Ecclesie etiam
      sine literis veniarum a deo sibi datam.

      13. [38] Remissio tamen et participatio Pape nullo modo est
      contemnenda, quia (ut dixi) est declaratio remissionis divine.

      14. [39] Difficillimum est etiam doctissimis Theologis simul
      extollere veniarum largitatem et contritionis veritatem coram

      15. [40] Contritionis veritas penas querit et amat, Veniarum autem
      largitas relaxat et odisse facit, saltem occasione.

      16. [41] Caute sunt venie apostolice predicande, ne populus false
      intelligat eas preferri ceteris bonis operibus charitatis.

      17. [42] Docendi sunt christiani, quod Pape mens non est,
      redemptionem veniarum ulla ex parte comparandam esse operibus

      18. [43] Docendi sunt christiani, quod dans pauperi aut mutuans
      egenti melius facit quam si venias redimereet.

      19. [44] Quia per opus charitatis crescit charitas et fit homo
      melior, sed per venias non fit melior sed tantummodo a pena

      20. [45] Docendi sunt christiani, quod, qui videt egenum et
      neglecto eo dat pro veniis, non idulgentias Pape sed indignationem
      dei sibi vendicat.

      21. [46] Docendi sunt christiani, quod nisi superfluis abundent
      necessaria tenentur domui sue retinere et nequaquam propter venias

      22. [47] Docendi sunt christiani, quod redemptio veniarum est
      libera, non precepta.

      23. [48] Docendi sunt christiani, quod Papa sicut magis eget ita
      magis optat in veniis dandis pro se devotam orationem quam
      promptam pecuniam.

      24. [49] Docendi sunt christiani, quod venie Pape sunt utiles, si
      non in cas confidant, Sed nocentissime, si timorem dei per eas

      25. [50] Docendi sunt christiani, quod si Papa nosset exactiones
      venialium predicatorum, mallet Basilicam s. Petri in cineres ire
      quam edificari cute, carne et ossibus ovium suarum.

      1. [51] Docendi sunt christiani, quod Papa sicut debet ita vellet,
      etiam vendita (si opus sit) Basilicam s. Petri, de suis pecuniis
      dare illis, a quorum plurimis quidam concionatores veniarum
      pecuniam eliciunt.

      2. [52] Vana est fiducia salutis per literas veniarum, etiam si
      Commissarius, immo Papa ipse suam animam pro illis impigneraret.
      3. [53] Hostes Christi et Pape sunt ii, qui propter venias
      predicandas verbum dei in aliis ecclesiis penitus silere iubent.

      4. [54] Iniuria fit verbo dei, dum in eodem sermone equale vel
      longius tempus impenditur veniis quam illi.

      5. [55] Mens Pape necessario est, quod, si venie (quod minimum
      est) una campana, unis pompis et ceremoniis celebrantur,
      Euangelium (quod maximum est) centum campanis, centum pompis,
      centum ceremoniis predicetur.

      6. [56] Thesauri ecclesie, unde Pape dat indulgentias, neque satis
      nominati sunt neque cogniti apud populum Christi.

      7. [57] Temporales certe non esse patet, quod non tam facile eos
      profundunt, sed tantummodo colligunt multi   concionatorum.

      8. [58] Nec sunt merita Christi et sanctorum, quia hec semper sine
      Papa operantur gratiam hominis interioris et crucem, mortem
      infernumque exterioris.

      9. [59] Thesauros ecclesie s. Laurentius dixit esse pauperes
      ecclesie, sed locutus est usu vocabuli suo tempore.

      10. [60] Sine temeritate dicimus claves ecclesie (merito Christi
      donatas) esse thesaurum istum.

      11. [61] Clarum est enim, quod ad remissionem penarum et casuum
      sola sufficit potestas Pape.

      12. [62] Verus thesaurus ecclesie est sacrosanctum euangelium
      glorie et gratie dei.

      13. [63] Hic autem est merito odiosissimus, quia ex primis facit

      14. [64] Thesaurus autem indulgentiarum merito est gratissimus,
      quia ex novissimis facit primos.

      15. [65] Igitur thesauri Euangelici rhetia sunt, quibus olim
      piscabantur viros divitiarum.

      16. [66] Thesauri indulgentiarum rhetia sunt, quibus nunc
      piscantur divitias virorum.

      17. [67] Indulgentie, quas concionatores vociferantur maximas
      gratias, intelliguntur vere tales quoad questum promovendum.

      18. [68] Sunt tamen re vera minime ad gratiam dei et crucis
      pietatem comparate.

      19. [69] Tenentur Episcopi et Curati veniarum apostolicarum
      Commissarios cum omni reverentia admittere.
      20. [70] Sed magis tenentur omnibus oculis intendere, omnibus
      auribus advertere, ne pro commissione Pape sua illi somnia
      21. [71] Contra veniarum apostolicarum veritatem qui loquitur, sit
      ille anathema et maledictus.

      22. [72] Qui vero, contra libidinem ac licentiam verborum
      Concionatoris veniarum curam agit, sit ille benedictus.

      23. [73] Sicut Papa iuste fulminat eos, qui in fraudem negocii
      veniarum quacunque arte machinantur,

      24. [74] Multomagnis fulminare intendit eos, qui per veniarum
      pretextum in fraudem sancte charitatis et veritatis machinantur,

      25. [75] Opinari venias papales tantas esse, ut solvere possint
      hominem, etiam si quis per impossibile dei genitricem violasset,
      Est insanire.

      1. [76] Dicimus contra, quod venie papales nec minimum venialium
      peccatorum tollere possint quo ad culpam.

      2. [77] Quod dicitur, nec si s. Petrus modo Papa esset maiores
      gratias donare posset, est blasphemia in sanctum Petrum et Papam.

      3. [78] Dicimus contra, quod etiam iste et quilibet papa maiores
      habet, scilicet Euangelium, virtutes, gratias, curationum &c. ut
      1. Co. XII.

      4. [79] Dicere, Crucem armis papalibus insigniter erectam cruci
      Christi equivalere, blasphemia est.

      5. [80] Rationem reddent Episcopi, Curati et Theologi, Qui tales
      sermones in populum licere sinunt.

      6. [81] Facit hec licentiosa veniarum predicatio, ut nec
      reverentiam Pape facile sit etiam doctis viris redimere a
      calumniis aut certe argutis questionibus laicorm.

      7. [82] Scilicet. Cur Papa non evacuat purgatorium propter
      sanctissimam charitatem et summam animarum necessitatem ut causam
      omnium iustissimam, Si infinitas animas redimit propter pecuniam
      funestissimam ad structuram Basilice ut causam levissimam?

      8. [83] Item. Cur permanent exequie et anniversaria defunctorum et
      non reddit aut recipi permittit beneficia pro illis instituta, cum
      iam sit iniuria pro redemptis orare?

      9. [84] Item. Que illa nova pietas Dei et Pape, quod impio et
      inimico propter pecuniam concedunt animam piam et amicam dei
      redimere, Et tamen propter necessitatem ipsius met pie et dilecte
      anime non redimunt eam gratuita charitate?

      10. [85] Item. Cur Canones penitentiales re ipsa et non usu iam
      diu in semet abrogati et mortui adhuc tamen pecuniis redimuntur
      per concessionem indulgentiarum tanquam vivacissimi?

      11. [86] Item. Cur Papa, cuius opes hodie sunt opulentissimis
      Crassis crassiores, non de suis pecuniis magis quam pauperum
      fidelium struit unam tantummodo Basilicam sancti Petri?

      12. [87] Item. Quid remittit aut participat Papa iis, qui per
      contritionem perfectam ius habent plenarie remissionis et

      13. [88] Item. Quid adderetur ecclesie boni maioris, Si Papa,
      sicut semel facit, ita centies in die cuilibet fidelium has
      remissiones et participationes tribueret?

      14. [89] Ex quo Papa salutem querit animarum per venias magis quam
      pecunias, Cur suspendit literas et venias iam olim concessas, cum
      sint eque efficaces?

      15. [90] Hec scrupulosissima laicorum argumenta sola potestate
      compescere nec reddita ratione diluere, Est ecclesiam et Papam
      hostibus ridendos exponere et infelices christianos facere.

      16. [91] Si ergo venie secundum spiritum et mentem Pape
      predicarentur, facile illa omnia solverentur, immo non essent.

      17. [92] Valeant itaque omnes illi prophete, qui dicunt populo
      Christi 'Pax pax,' et non est pax.

      18. [93] Bene agant omnes illi prophete, qui dicunt populo Christi
      'Crux crux,' et non est crux.

      19. [94] Exhortandi sunt Christiani, ut caput suum Christum per
      penas, mortes infernosque sequi studeant,

      20. [95] Ac sic magis per multas tribulationes intrare celum quam
      per securitatem pacis confidant.


      End of The Project Gutenberg Etext of Martin Luther's 95 Theses

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